Thomas Carlyle's Calvinist dialogue with the nineteenth-century periodical press

This article signals at a dearth of critical engagement with Thomas Carlyle's Presbyterian heritage resulting from the received whiggish narrative of his Calvinism as unenlightened, anachronistic, and backward-looking. It proceeds to challenge this view by examining closely Carlyle's creative use of key Calvinist concepts in his cosmopolitan and enlightened dialogue with the contemporary periodical press over British and European cultures. Carlyle is shown to be an adept purveyor both of the Edinburgh Magazine's enlightened idiom and of Blackwood's morally conservative and artistically cosmopolitan agendas, while also making creative capital of the Anti-Jacobin's powerful Gothic imagery and of the critical verve of the Westminster Review. The main addressees of Carlyle's reading of the signs of the times, I argue, are contemporary Whigs. Carlyle's depiction of Macaulay as a ‘spiritual hippopotamus’ spells Carlyle's broader critique of the modern lack of imagination of the spiritual which sponsors deterministic religious and secular readings of reality. Carlyle displays his enlightened Calvinist perspective in discussing the French Revolution through such key Scottish Enlightenment concepts as free will, conscience, civilisational and moral progress, and divine providence. Insightful and creative use of his inherited Scottish Calvinist heritage characterises Carlyle's open, cosmopolitan reading of the signs of the times.     

Simon of Tournai's Stroke: The Image of an Irate Unbeliever

For centuries after his death in the late twelfth century, Simon of Tournai, a master of theology in the Parisian schools, had a reputation for being an unbeliever punished by God with a stroke. This article gathers the eight known medieval sources for his stroke and examines them from a mythogenetic perspective to demonstrate how different authors writing with different purposes, genres, and biases recast the image of Simon as an unbeliever for their own moral or polemical programs. I argue that since Simon's stroke was interpreted as divine action, presenting him as sinful was required to preserve divine goodness. The article also discusses the representation of Simon as irate as an element of didactic intent against unbelief, blasphemy, pride, anger, and luxuria. The article revises the date of Simon's stroke from c. 1201 to the 1180s or very early 1190s.     

‘From Nitria to Sitria’: the construction of Peter Damian's Vita Beati Romualdi

This article examines the construction of Peter Damian's (c.1007–72) Vita Beati Romualdi (c.1042) as a piece of eleventh-century hagiography. Peter Damian was an erudite hermit, monk and reformer whose ideas on spiritual perfection helped to shape the ideals of the so-called ‘Gregorian Reform’ movement in the eleventh century. This article aims to contribute to recent historiography on the eleventh century through a re-examination of this important piece of hagiography, which has not been more thoroughly considered by medievalists since 1957 in Tabacco's critical edition. This article suggests that, through the biography of St Romuald, Peter Damian sought to promote the example of the Desert Fathers in formulating a more rigorous monastic rule, not only for his hermits at Fonte Avellana, but also for a wide monastic and lay audience. It also argues that there existed a gradual evolution in monastic ideology from the tenth century onwards, sponsored by ascetics like Damian who strove constantly to lead a more austere existence based on the Desert tradition and more particularly the Life of St Antony. In particular, the article pays attention to how Damian, as a hagiographer, was engaged in the construction of Romuald's sanctity.     

Columbanus in Europe: the evidence from the Epistulae

The continental career of Columbanus has long attracted the attention of scholars because of his achievement as a writer, monastic founder and reformer, and political actor. His Epistulae are one of the most important pieces of evidence in understanding his attitudes and purposes during his twenty‐year sojourn on the Continent, and they emphasize the importance of his ecclesiastical and secular relationships. However, the Epistulae have seldom been analysed independently and together, as their study has often been focused on single letters or specific aspects of the collection. This paper looks at the Epistulae in a more general way, to point out what they tell us about Columbanus's theological and ecclesiastical positions, and the connections he established on the Continent.     

Clarifying divine discourse in early modern science: divinity,physico-theology,and divine metaphysics in Isaac Newton’s chymistry

Isaac Newton, like many of his contemporaries, appears to have distinguished between the practice of divinity, founded on divine revelation, and philosophical considerations of God derived from the study of nature. This article evaluates these distinct modes of divine discourse through a close reading of the chymical content of Newton’s optical writings and his correspondence with Thomas Burnet regarding Genesis. Newton’s chymical exploration of divine activity in the natural world in Query 31 to the Opticks (1704) seems independent from Scripture in its physico-theological demonstration of God from natural phenomena and its divine metaphysical reliance on a priori concepts of God to establish principles of nature. Nonetheless, the sensorium analogy by which he explored divine agency in nature drew directly from the biblical doctrine of the imago Dei. Moreover, Newton used his chymical understanding of nature to access the natural-philosophical realities behind the accommodated words of the Mosaic creation account.     

Legal learning and saintly authority in thirteenth-century hagiography: the Magna vita sancti Hugonis

Law is central to the construction of sanctity in Adam of Eynsham’s Magna vita of Hugh of Lincoln (1186–1200). Hugh had no formal training in canon law, and, beyond the Magna vita, there is no evidence to suggest that he was a particularly proficient judge. If that lack of legal training was not a problem in Hugh’s lifetime, it had become a more sensitive issue by c.1212, the date of the composition of the Magna vita. Rather than ignoring the law, or denying its importance, Adam attempted to demonstrate that Hugh received mastery of legal argument as a divine gift, and multiple miracles involve Hugh correcting legal scholars. Recognising these careful patterns of construction raises problems for reading Adam’s Magna vita. While Adam has traditionally been characterised as a truthful biographer, this reading suggests he was engaged in a more complex project of marrying sanctity to legal learning.     

Good men gone bad? Resistance to monastic reform in the tenth and eleventh centuries

Conservative opponents of monastic reform in the tenth and eleventh centuries have traditionally been portrayed as principally reluctant to change and unwilling to abandon privileges and preferential treatment. This article performs a close, comparative reading of the poem Carmen ad Rotbertum regem by Adalbero of Laon (c.950–1031) and the monastic chronicle Casus Sancti Galli by Ekkehard IV (c.980–1057), in order to identify the authors’ attitudes to reform and reformists, and the sources for their counter-reform argumentation. It argues that the studied texts mediate reasoned, grounded standpoints, based on a thorough knowledge of monastic regulations and their importance to Christian ethics, and on the placing of society into an all-encompassing philosophical-religious context. Particular attention is given to the multiple layers of meaning characteristic of medieval writing.     

Reims,Bibliothèque Carnegie, 806: a little‐known manuscript of Benedict of Aniane's Concordia regularum

Benedict of Aniane is usually portrayed as the major instigator of a series of monastic reforms undertaken by Louis the Pious in the early years of his reign, which attempted to impose the Rule of Benedict of Nursia as the sole monastic standard across Francia. Based on information provided by Ardo, Benedict of Aniane's biographer, the Concordia regularum has been seen as Benedict's main instrument in his attempt to convince or compel others to accept the Rule as a superior norm. The Concordia itself is a sort of commentary on the Rule, where almost the whole of St Benedict's Rule is explained by texts drawn from other monastic rules. However, a number of fragments from a copy of the Concordia, apparently written a decade or more before the accession of Louis, contests Ardo's chronology, and challenges our traditional understanding of both Benedict of Aniane's role in monastic reform and of the Aachen reform councils. An edition of these fragments is included in an Appendix.     

Priestly Despotism: The Problem of Unruly Clerics in Marsilius of Padua's Defensor Pacis1

This article explores how Marsilius's theory of “priestly despotism” underpins his understanding of the civic body's secular authority and autonomy. Marsilius defends this autonomy not only with respect to truly secular matters but also with respect to the citizens' future in the afterlife; consequently, it affects the outlook of the entire commonwealth. In Marsilius's view, though he never doubts the need for the priesthood in the commonwealth, priests represent a fundamental threat to the stability and well‐being of the community. Marsilius redefines the position of priesthood to ensure the political stability of the commonwealth by minimizing the danger of internal turmoil. The topic of “priestly despotism” also reveals the internal consistency and logic of Defensor Pacis's first and second discourse by demonstrating how arguments introduced and developed in the first discourse are consistently applied in the second discourse.     

“This Remarkable Piece of Antiquity”: Epic Conventions in Shelley’s Oedipus Tyrannus; or,Swellfoot the Tyrant

ABSTRACT

Shelley’s Swellfoot the Tyrant has recently begun to gain the concerted attention of critics, who have noted the play’s signature blend of low and high, of ephemeral, late Regency politics with the classic genres of Sophoclean tragedy, Aristophanic comedy, and mock epic. But Austin Warren’s famous and widely accepted definition of mock epic as “not mockery of the epic but elegantly affectionate homage, offered by a writer who finds [the serious epic] irrelevant to his age” does not describe Shelley’s earnest goal of immediate political reform in authoring Swellfoot. Instead, the play evinces Shelley’s unique, conscious reconfiguration of four conventions characteristic of the high, classical epic: the “prosperous breeze”; the epic simile; katabasis or descent into the underworld; and divine intervention. I argue that Shelley’s comic adaptation of these epic conventions reflects his serious aim of helping effect reform through Swellfoot and embodies his absorption of the concept of Shakespeare’s history plays as an experimental hybrid of dramatic forms with epic subjects, gained during his earlier reading of A. W. Schlegel’s Lectures on Dramatic Art and Literature. Though the immediate suppression of Swellfoot prevented its relevance in its own historical moment, it comprises a singular hybrid of Aristophanic satire and Sophoclean tragedy with high epic conventions, while ironically also identifying Shelley as a proponent of the French neoclassical theory of the epic’s consciously didactic purpose propounded by Le Bossu.     

Bild und text: Mediale und historische perspektiven auf das alttestamentliche bilderverbot

This essay is trying to shed new light on the prohibition of cultic images in the Hebrew Bible. The first part shows the relationship between written texts and images when viewed as media of the divine or the divine will. It is important to note that the prohibition of cultic images in the Pentateuch is closely related to the concept of Moses'/Gods' writing down the divine revelation. In the second part the paper is dealing with the main function of cultic images in the society's system of religious symbols, i.e. as representations of Gods in a full sense. The third part tries to outline how the written text more and more replaces cultic images as manifestations and media of God and his commandments. The fourth part concludes with the assumption that public reading, recitation and enactment of holy texts generate a new mystery - the mystery of the divine body and form.     

Reconsidering reputation through patronage: Cardinal Napoleone Orsini and Angelo Clareno at the Avignonese papal court

The changeable politics of Cardinal Napoleone Orsini (c.1262/3–1342), negotiator and pope-maker, have been explained for over a century as the expression of his independent character and antagonistic relationships. Significant moments in his early career are interpreted as deliberate opposition to his own family's policies. This generalisation does his political acumen and familial loyalty a disservice. In particular, the rationale for his political decisions has previously been relied upon in explanations for his support of the Spiritual Franciscans, reformers and sometime separatists within the Franciscan Order. The cardinal's impact on the group has likewise been understated, as scholars have largely focused on their spokesmen's intellectual output, with limited investigation of the political support that enabled their survival. Orsini was connected to the group's spokesmen at the papal court at Avignon, including the prolific author Angelo Clareno (c.1250–c.1337). Close examination of Clareno's letters allows for a reinterpretation of the relationship. Orsini family documents reframe the relationship as part of an established familial tradition of Franciscan patronage. In this larger picture, the impetus for the cardinal's idiosyncratic patronage of the Spirituals becomes, instead, a small strand in the much larger network of familial obligations and patronage responsibilities. This also sheds further light on the fourteenth-century papal curia.     

The monastic conversion of Romuald of Ravenna and the church of Sant’Apollinare in Classe

Romuald of Ravenna was one of the foremost reformers of the late tenth and early eleventh century, devoting his energy to establishing monastic communities that emphasised asceticism. After his death, he was celebrated for this work in a vita written by Peter Damian that described the conditions of the conversion of Romuald, who rejected the world after an encounter with St Apollinaris in the church of Sant’Apollinare in Classe outside Ravenna. Peter Damian’s detailed account of this space not only created a fitting location for the conversion to monastic life, but in its appropriation of the visual, textual and hagiographic landscape it would have invited his eleventh-century audience who entered Sant’Apollinare in Classe to share in the same type of experience as his monastic hero, Romuald, and to connect with Ravenna’s late antique patron saint directly.     

Monks and hermits in medieval love stories

Monks and hermits are frequently mentioned in courtly romances. It is an unresolved problem whether these are real men or the product of literary imagination. The monks and hermits of love literature do evolve over time: whereas in the twelfth century they are predominantly monastic figures, later they are laymen. This article examines the literary image of the monk and hermit, including their role as advocates of marital fidelity, and asks how effective these models were for contemporary Christians, especially in cases where poets abandoned their secular life to become monks and hermits. With the rise of the friars traditional literary images were not abandoned. Emphasis is placed on the role of the hermit as a symbol of the quest for divine love.     

Oliver O'Donovan's Critique of Autonomy

Abstract

More than any other contemporary theologian, Oliver O'Donovan has revived political theology as a field of enquiry. Yet O'Donovan has been consistent in his critique of the modern idea of autonomy, judging it to be at odds with the more communitarian idea of covenanted community found in the Hebrew Bible/Old Testament. He contrasts this modern idea, and its political implications, with the older biblical idea, also adding some basic points from Aristotle's idea of the polis. But unlike many contemporary communitarians, O'Donovan is also able to incorporate the idea of human rights into his political theology. He sees this supposedly modern idea having fuller precedence in the biblical idea of mishpat ("justice"), which he takes to be God's primordial claim on His covenanted community, a claim that sufficiently grounds both individual rights and communal rights and which enables them to function together. However, O'Donovan draws the line when it comes to the modern social contract theory, arguing that it is at odds with biblical teaching that the primary responsibility of rulers is to divine law. While agreeing with O'Donovan's rejection of autonomy and his acceptance of human rights, this paper argues against O'Donovan's theological rejection of social contract theory. Instead, it argues that a social contract is consistent with the doctrine of the covenant; indeed that the very possibility of the social contract is best explained by the doctrine of the covenant, and that this acceptance of the social contract serves the best political interests of covenanted communities (like the Jewish People and the Christian Church) in an otherwise secular world.